Saturday, 27 February 2016

One who is envious of the success of a Vaisnava is certainly not a Vaisnava himself, but an ordinary mundane man. Envy and jealousy are manifested by mundane people, not by Vaisnavas. Why should a Vaisnava be envious of another Vaisnava who is successful in spreading the holy name of the Lord? An actual Vaisnava is very pleased to accept another Vaisnava who is bestowing the Lord's mercy. A mundane person in the dress of a Vaisnava should not be respected but rejected. This is enjoined in the sastra (upeksa). The word upeksa means neglect. One should neglect an envious person. A preacher's duty is to love the Supreme Personality of Godhead, make friendships with Vaisnavas, show mercy to the innocent and reject or neglect those who are envious or jealous. There are many jealous people in the dress of Vaisnavas in this Krsna consciousness movement, and they should be completely neglected. There is no need to serve a jealous person who is in the dress of a Vaisnava. When Narottama dasa Thakura says chadiya vaisnava seva nistara payeche keba, he is indicating an actual Vaisnava, not an envious or jealous person in the dress of a Vaisnava.

(Sri Caitanya-caritamrta, Madhya-lila- 1.218, Srila Prabhupada)

A jealous person in the dress of a Vaisnava is not at all happy to see the success of another Vaisnava in receiving the Lord's mercy. Unfortunately in this Age of Kali there are many mundane persons in the dress of Vaisnavas, and Srila Bhaktivinoda Thakura has described them as disciples of Kali. He says, kali-cela. He indicates that there is another Vaisnava, a pseudoVaisnava with tilaka on his nose and kanthi beads around his neck. Such a pseudoVaisnava associates with money and women and is jealous of successful Vaisnavas. Although passing for a Vaisnava, his only business is earning money in the dress of a Vaisnava. Bhaktivinoda Thakura therefore says that such a pseudoVaisnava is not a Vaisnava at all but a disciple of Kali-yuga. A disciple of Kali cannot become an acarya by the decision of some high court. Mundane votes have no jurisdiction to elect a Vaisnava acarya. A Vaisnava acarya is self-effulgent, and there is no need for any court judgment. A false acarya may try to override a Vaisnava by a high-court decision, but Bhaktivinoda Thakura says that he is nothing but a disciple of Kali-yuga

Friday, 26 February 2016

Prabhupada: Oh, he was talking that on zero some great swami spoke four hours. And he was very proud that on zero one can speak throughout his whole life. Now I did not... (laughs) But if you can speak on some subject matter for four hours, how it is zero? Just see the contradiction.

Gaurasundara, you were present when he was speaking? You heard? If I can speak something on a subject matter, is that subject matter zero? Zero means sunya. Sunya means nothing. So how you can speak on nothing? If you can speak on nothing, then nothing is no more nothing. It is something. Just see.

But you are so proud. "Oh, he spoke on zero for four hours." I did not contradict because he is newcomer, but I talked on other subject. But this is the position. Suppose you can talk on zero for four hours. Then either you waste your time... Because after all it is zero. The result is zero. Just like you add one million zeros. So what is the value? Zero. So who is a fool that knowing that one million zeros makes zero, why shall I waste my time making so many zeros? So either he is a fool or if zero has so much substance to speak, then how it is zero?

If zero has so much value that one can speak on it for hours and hours together, then how it is zero? So people do not understand things very properly. They're so dull. Then he was eulogising the man who spoke on zero for four hours. Yes. That is the system, if you hear a man talking nonsense and people will give cla... Oh! And he's asking what you have understood, "Oh! it is very difficult to explain." Then why you are wasting time? If you cannot express, if you do not understand. Simply people wants jugglery of words, they don't want substance. They don't want substance. That is the difficulty in the mod..., in the present age.

Sva-karmana tam abhyarcya samsiddhim labhate param [Bg. 18.46]. Svanusthitasya dharmasya samsiddhir hari-tosanam [SB 1.2.13]. So you should learn this nice simple fact, that whether by your work Krsna or the Supreme Personality of Godhead is being satisfied.

Just like a student, how he is prosecuting his studies will be tested at the examination how he can satisfy the examiner. Similarly, whatever we may do, we have to enquire or to understand whether by that work the Supreme Personality of Godhead is satisfied. Unfortunately, they do not believe in God, or if they had some ideas of God... Now they say God is dead. So they do not think that it is necessary to please God. That is the difficulty.

Sivananda: In other words if we have a decision to make, we should make the decision only in terms of how it's going to affect my service to Krsna.

Prabhupada: Hm?

Sivananda: In other words, you don't necessarily make snap decisions. I mean they're probably very... They can consider it from all different points of view.

Prabhupada: It is not difficult.

Sivananda: No. But I mean you have to consider all the different means and figure out how you're going to serve Krsna the best way.

Prabhupada: Yes. Krsna can be served by his own occupation, as I described just now. Or whatever you may be. You may be a potter, you may be a florist, you may be... Whatever you may be, but you can satisfy Krsna by his work, by your work. You do not require to qualify yourself with some specific qualification. Whatever qualification you have got, you have to dovetail it under the direction of expert spiritual master, how you can serve. That's all.

Wednesday, 24 February 2016

By serving the spiritual master, you keep your weapon always sharpened. And then take help from Kṛṣṇa, the words of spiritual master sharpen weapon and yasya prasādad bhagavata..., and the spiritual master is happy, then Kṛṣṇa immediately will help. He gives you strength. Suppose you got a sword, sharpened sword. But if you have no strength, what will you do with the sword? Kṛṣṇa will give you the strength, how to fight and kill the enemies. Everything is described. Therefore Caitanya Mahāprabhu (said) guru-kṛṣṇa-kṛpāya [Cc. Madhya 19.151], make your weapon sharpened by the instruction of the spiritual master and then Kṛṣṇa will give you strength, you'll be able to conquer.

Monday, 22 February 2016

Prabhupada: That is not much. Sixteen... It takes only two hours, sixteen rounds. Huh? Two hours, or more than that?

Malati: Two hours is all it takes to do the rounds.

Prabhupada: So you have to spend two hours for Krsna out of twenty-four. (walks for awhile and chants japa) Yes?

Devotee (1): Is there something wrong with sleeping eight hours?

Prabhupada: Sleeping and eating, this is the material disease. Sleeping, eating, mating... So they should be reduced as much as possible.

Devotee (1): If you're still tired...

Prabhupada: No, you can sleep till you are refreshed. Somebody's refreshed by sleeping four hours. Somebody is refreshed by sleeping ten hours.

Malati: But we should not sleep when we have, in place of our devotional service.

Prabhupada: No, of course not. Devotional service is first.

Malati: So if we miss some sleep we should do it.

Prabhupada: We should forego sleeping even. The real regulated life is that if sixteen rounds is not completed, then we have to forego sleeping. You should take out hours from sleeping. We should be... The main thing is that we should always be careful that... We are going, we have taken up a very responsible task, Krsna consciousness. So we should be very much careful in discharging the duty. The devotee should be so much careful that he'll always see "Whether this moment is spoiled or utilized?" Avyartha-kalatvam [Cc. Madhya 23.18-19]. Avyartha-kalatvam, that "My time may not be wasted." He should be so careful, "Whether my time is being wasted?" and time wasted, the time we engage for our bodily necessities, that is wasted. Generally, conditioned souls, they are simply wasting their time. Only the period which we have engaged in Krsna consciousness, that is utilized. So we should be very much careful whether time is being wasted or being utilized.

Friday, 19 February 2016

The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe.Śrīmad-Bhāgavatam 1.3.7

Wednesday, 17 February 2016

Devotee (8): Prabhupāda? Some of the people I've met... Like in the later volumes of Śrīmad-Bhāgavatam, some of the information is so much against what the living entities are experiencing and being educated in, that I've noticed that some people have turned away from Kṛṣṇa who already had some attraction when they hear these different topics, like the situation of the universe.Prabhupāda: Hm? What is that?Brahmānanda: That because in Śrīmad-Bhāgavatam the knowledge there contradicts the mundane scientific knowledge, people who had some faith in Kṛṣṇa become discouraged and turn away from Kṛṣṇa.Prabhupāda: Let him go away. Don't care for him. Let all the fools go away. There is Bengali proverb, "Instead of maintaining some bad cows, let the cowshed be vacant." We shall prefer the cowshed vacant, no cow, than keeping all bad cows who does not give any milk, create disturbance.Devotee (8): In our temple...Prabhupāda: We are giving chance, but we don't want bad cows. We haven't got to agree with their views. They must agree with our views, then they can live. Otherwise let them go away. This is position.Indian man (9): Your Divine Grace, are we all equal in sight of God?Brahmānanda: Are we all equal in the eyes of God?Prabhupāda: But if you become unequal, you must go away. No. His question was they are disturbed. So that means they are unequal. Why they should be disturbed?Cyavana: Kṛṣṇa says, "All of them, as they surrender, I reward accordingly." So that means they are surrendering in different...Prabhupāda: Yes. He has not surrendered. He keeps himself separate from Kṛṣṇa, and he is, artificially he shows surrender. Surrender does not mean that you reserve something for you. That is not surrender. Surrender means without reservation. That is surrender.Devotee (8): Devotional service must be unconditional, or else it will drive us away.Prabhupāda: Yes. Just like a child is surrendered to the parents. The parents say, "Sit down here." He sit down. That's all. No argument. That is surrender.

"Kṛṣṇa consciousness means to work in full knowledge of one's relationship with the Supreme Absolute, and the perfection of this consciousness is full knowledge of Kṛṣṇa, or the Supreme Personality of Godhead." -Bhagavad-gītā As It Is 5.29"Receiving Kṛṣṇa consciousness means receiving light." -Teachings of Lord Kapila Vs 14"Kṛṣṇa consciousness means always thinking of Kṛṣṇa."-TQK 8: Let There Be Calamities"Kṛṣṇa consciousness means always living with Kṛṣṇa in His spiritual planet."-PoP 9: Destination After Death"Kṛṣṇa consciousness means one has to follow the footsteps of the devotees, sādhu-mārga-anugamanam."-Śrīmad-Bhāgavatam 6.1.16 -- Denver, June 29, 1975"Kṛṣṇa consciousness means it is declaration of fighting with māyā."-Śrī Caitanya-caritāmṛta, Ādi-līlā 7.149-171 -- San Francisco, March 18, 1967"Kṛṣṇa consciousness means to follow what Kṛṣṇa says."-Speech to Devotees -- Vṛndāvana, April 7, 1976"Krsna consciousness means that whatever condition of life I am in at present, that is Krsna's special mercy upon me."-Letter to: Madhukara — Bombay 4 January, 1973"Krsna Consciousness means to be on the platform of deathlessness."-Letter to: Malati — Los Angeles 7 January, 1974"Krsna Consciousness means one should be always very much anxious to calculate whether every moment of his life has not been utilized in devotional service."-Letter to: Yamuna — Los Angeles 2 March, 1970"Krishna Consciousness means attachment for Krishna and detachment for personal benefit, that's all."-Letter to: Sri Govinda — Bombay 25 December, 1972"Krishna consciousness means to increase the number of persons in Krishna consciousness." -Letter to: Kirtanananda — New York 13 April, 1967"Krishna consciousness means staunch faith both in Guru and Krishna."-Letter to: Devananda — Delhi 27 September, 1967"Krishna Consciousness means to get out of the material qualities and be reinstated in the spiritual nirguna activities."-Letter to: Janardana — Los Angeles 21 January, 1968"Krishna Consciousness means practical living, not something utopian or idealistic and vague. We simply do the needful, whatever pleases Krishna most, that's all."-Letter to: Yajnesvara — Bombay 2 January, 1972"Krishna Consciousness means we should always be satisfied and happy, not that we must work something impossible, becoming overburdened, and then because we are unhappy by so much trouble we lose enthusiasm altogether and give up all hope."-Letter to: Tejiyas — Bombay 19 December, 1972"Krishna consciousness means that everything including myself are different energies of the Lord and as such should be utilized for the purpose of Krishna."-Letter to: Alfred Ford — Mayapur 28 October, 1974"Krishna consciousness means to make one's life successful, as well as helping others to make their lives successful."-Letter to: Mr. M.K. Kaul — Ahmedabad 28 September, 1975"Kṛṣṇa consciousness means activity."-PoP 1: Yoga as Action"Kṛṣṇa consciousness means to become kind to everyone."-Bhagavad-gītā 1.21-22 -- London, July 18, 1973"Kṛṣṇa consciousness means don't try to satisfy your senses."-Bhagavad-gītā 2.20-25 -- Seattle, October 14, 1968"Kṛṣṇa consciousness means to understand things as it is. That's all."-Śrī Īśopaniṣad, Mantra 1 -- Los Angeles, May 2, 1970"Kṛṣṇa consciousness means he does not anymore eat anything which is not offered to Kṛṣṇa."-City Hall Lecture -- Durban, October 7, 1975"Kṛṣṇa consciousness means good-bye to this material world."-Lecture Excerpt -- London, July 25, 1976"Kṛṣṇa consciousness means all activities plus God. That's all."-Lecture -- Seattle, October 11, 1968"Kṛṣṇa consciousness means Bhagavad-gītā."-Lecture — Los Angeles, July 11, 1971 (New-2003)"Kṛṣṇa consciousness means to have all kinds of knowledge."-Bhagavad-gītā 7.2 -- San Francisco, September 11, 1968

Tuesday, 16 February 2016

Śrīpāda Madhvācārya took his birth at Uḍupī, which is situated in the South Kanaraḍā district of South India, just west of Sahyādri. This is the chief city of the South Kanaraḍā province and is near the city of Mangalore, which is situated to the south of Uḍupī. In the city of Uḍupī is a place called Pājakā-kṣetra, where Madhvācārya took his birth in a Śivāllī-brāhmaṇa dynasty as the son of Madhyageha Bhaṭṭa, in the year 1040 Śakābda (A.D. 1119). According to some, he was born in the year 1160 Śakābda (A.D. 1239).In his childhood Madhvācārya was known as Vāsudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvācārya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maṇimān lived near his abode in the form of a snake, and at the age of five Madhvācārya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyāsa at the age of twelve. Upon receiving sannyāsa from Acyuta Prekṣa, he received the name Pūrṇaprajña Tīrtha. After traveling all over India, he finally discussed scriptures with Vidyāśaṅkara, the exalted leader of Sṛṅgeri-maṭha. Vidyāśaṅkara was actually diminished in the presence of Madhvācārya. Accompanied by Satya Tīrtha, Madhvācārya went to Badarikāśrama. It was there that he met Vyāsadeva and explained his commentary on the Bhagavad-gītā before him. Thus he became a great scholar by studying before Vyāsadeva.By the time he came to the Ānanda-maṭha from Badarikāśrama, Madhvācārya had finished his commentary on the Bhagavad-gītā. His companion Satya Tīrtha wrote down the entire commentary. When Madhvācārya returned from Badarikāśrama, he went to Gañjāma, which is on the bank of the river Godāvarī. There he met with two learned scholars named Śobhana Bhaṭṭa and Svāmī Śāstrī. Later these scholars became known in the disciplic succession of Madhvācārya as Padmanābha Tīrtha and Narahari Tīrtha. When he returned to Uḍupī, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Śrī Kṛṣṇa, he saw that a large boat containing goods for Dvārakā was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhvācārya agreed to take some gopī-candana. He received a big lump of gopī-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Kṛṣṇa. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhvācārya received the Deity of Kṛṣṇa in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Madhvācārya personally brought this Deity to Uḍupī. Madhvācārya had eight disciples, all of whom took sannyāsa from him and became directors of his eight monasteries. Worship of the Lord Kṛṣṇa Deity is still going on at Uḍupī according to the plans Madhvācārya established.Madhvācārya then for the second time visited Badarikāśrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvācārya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvācārya visited the king, he engaged the king in that work and departed with his disciples.Often in the province of Gāṅga-pradeśa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvācārya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvācārya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tīrtha was attacked by a tiger, Madhvācārya separated them by virtue of his great strength. When he met Vyāsadeva, he received from him the śālagrāma-śilā known as Aṣṭamūrti. After this, he summarized the Mahābhārata.Madhvācārya's devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Śṛṅgeri-maṭha, established by Śaṅkarācārya, became a little perturbed. At that time the followers of Śaṅkarācārya were afraid of Madhvācārya's rising power, and they began to tease Madhvācārya's disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvācārya was not in line with Vedic principles. A person named Puṇḍarīka Purī, a follower of the Māyāvāda philosophy of Śaṅkarācārya, came before Madhvācārya to discuss the śāstras. It is said that all of Madhvācārya's books were taken away, but later they were found with the help of King Jayasiṁha, ruler of Kumla. In discussion, Puṇḍarīka Purī was defeated by Madhvācārya. A great personality named Trivikramācārya, who was a resident of Viṣṇumaṅgala, became Madhvācārya's disciple, and his son later became Nārāyaṇācārya, the composer of Śrī Madhva-vijaya. After the death of Trivikramācārya, the younger brother of Nārāyaṇācārya took sannyāsa and later became known as Viṣṇu Tīrtha.It was reputed that there was no limit to the bodily strength of Pūrṇaprajña, Madhvācārya. There was a person named Kaḍañjari who was famed for possessing the strength of thirty men. Madhvācārya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Śrīla Madhvācārya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upaniṣad. For further information about Madhvācārya, one should read Madhva-vijaya, by Nārāyaṇācārya.Śrī Caitanya-caritāmṛta, Madhya-lila 9.245

Monday, 15 February 2016

Bhīṣmadeva advised for all human beings nine qualifications: (1) not to become angry, (2) not to lie, (3) to equally distribute wealth, (4) to forgive, (5) to beget children only by one's legitimate wife, (6) to be pure in mind and hygienic in body, (7) not to be inimical toward anyone, (8) to be simple, and (9) to support servants or subordinates. One cannot be called a civilized person without acquiring the above-mentioned preliminary qualities.Śrīmad-Bhāgavatam 1.9.26

Birth and Boyhood:Bhishma's name in his boyhood was Devavrata. He
was the eighth son of Shantanu, a king of the lunar dynasty and Gangadevi. This
boy was the human embodiment of Dyau, one of the Ashthavasus. Shantanu, his
father was the re-birth of another king, Mahabhisheka. The story concerning
this is given in the Mahabharata as follows:King Mahabhisheka after his death, attained
Vishnuloka. Once he went to visit Brahma at Satyaloka. At that time Ganga devi
was also present in Brahma's assembly. In that pious atmosphere, a gentle
breeze began to blow and Gangadevi's clothes were slightly deranged. Just at
that moment Mahabhisheka took a stealthy glance at her and she also returned
that glance. This was noted by Brahma who turned both of them into human beings
by a curse. Gangadevi begged pardon and Brahma lifted the curse and blessed her
that the Ashthavasus would come to the earth to be born as her sons and that
afterwards she could come back to heaven. After that Gangadevi was born as a
mortal woman in the world under the name Ganga and she spent her days in the
forests near the Ganga river valleys.In those days the ruler of the lunar dynasty was
a king named Pratipa. Having no children he went to the bank of the Ganga and
performed tapas there. Gangadevi who was moving about in the forests nearby,
saw the king deeply absorbed in tapas. She approached him and sat on his right
thigh. She wanted the king to be her husband. He explained to her that the right
thigh is the proper seat of the daughter-in-law and so she would become his
son's wife in due course. In due course of time, Pratipa has a son, Shantanu,
born to him. When Shantanu grew up into a young man, one day he went for a hunt
to the Ganga-valley and there he met Gangadevi. He fell in love with her at
first sight and courted her. Gangadevi agreed to become his wife on the
condition that he should not say anything to displease her and if he violated
that condition she would leave him. The king accepted the condition and they
became man and wife.At about that time, the wife of Dyo, one of the
Ashthavasus, happened to see the sacrificial cow of the sage Vasishtha and
wished to have it. She expressed her desire to her husband, Dyo. Dyo with the
other seven vasus went and took away by force Vasishtha's cow. Vasishtha in his
anger cursed the Ashthavasus to be born as mortals. they repented and begged
pardon from Vasishtha. The sage told them that all of them would be born as the
sons of Gangadevi and all except Dyo, who actually stole the cow, would return
to heaven at the time of birth itself. As for Dyo, he would continue to live in
the world for a long time, as an adventurous hero.Gangadevi became pregnant and gave birth to her
first child. She carried the child to the river Ganga and threw it into the
river. Shantanu who followed her up to the river bank, did not say anything
against her, remebering his promise.Seven children were born to her and she threw
all of them into the river in this way. When she gave birth to the eighth child
Shantanu insisted that he would not allow her to throw away that child in the
river. As he had violated the conditions of his promise, the angry Gangadevi
left the palace with her child. She named it Devavrata and brought him up in
the forest. The sage Vasishtha and Gangadevi taught him all branches of
knowledge. Thirtytwo years later, the king went to the same forest for hunting.
He saw a handsome by stopping the flow of the river Ganga. Getting interested
in the boy, the king approached him. But by that time he had disappeared. The
king prayed to Gangadevi to give back the child. She appeared with the child
and after handing over the child to him vanished. The king returned to the
palace with the child (Mahabharata, Adi Parva, Chapters 95-100.)

The name of Bhishma:Devavrata was anointed, as heir-apparent. One
day king Shantanu reached the forest near the Ganga river valley, for hunting.
As he was hunting absorbed in the beauty of the forest scenery, he felt the
perfume of musk filling the air in the forest. He wondered from where it could
come. He went on and on trying to find out the source of this smell until he
reached the cottage of a fisherman. The fisherman had a daughter named
Satyavati. It was from her that the fragrance of musk spread all around
(Satyavati's original name was Kali. The fisherman got her from the stomach of
a fish. Since she had a smell of a fish she got the name Matsyagandhi. She used
to assist a fisherman in his work as a ferryman in the river Ganga. Once the
sage Parasara happened to get into her boat and fell deeply in love with her.
The sage removed the smell of fish from her and gave her the perfume of musk
instead. By this mystic power he created a mist at noon and under its cover, he
had a sexual union with her. As a result of it the child Krsna (Vyaasa) was
born. The child immediately left the mother to perform tapas in the forest
after promising to return to her whenever she wished for his presence. Although
she gave birth to a child, Parasara blessed her that she would again remain a
virgin. The whole episode remained a secret. As usual, Satyavati returned to
the fisherman's cottage in the evening and continued to live with him. It is at
this stage that Shantanu was attracted by the perfume of musk and came to the
cottage where he met Satyavati.The king fell in love with her at first sight.
He asked the fisherman to give the girl in marriage to him. But the brave
fisherman did not yeild to the king's demand immediately. He laid down several
conditions; one of which was that Satyavati's sons should succeed to the throne
of Shantanu. The king was in a fix. Devavrata was the eldest son and
heir-apparent. To deny kingship to his sons would be highly improper. Unable to
find a solution to this difficult problem, the king returned to the palace,
much depressed and gloomy. there he avoided all company and took to his bed,
passing his time in sadness and solitude.When Devavrata knew about his father's
condition, he called the Ministers and asked them about it. They told him
everything in details. At once, without informing even his father, Devavrata
went to the fisherman's cottage on the bank of the river Ganges and begged for
Satyavati on behalf of his father. the fisherman repeated his former condition.
Devavrata agreed that Satyavati's son shall be given the right of kinship. The
fisherman pointed out that disputes were likely to arise between Devavrata's
sons and Satyavati's children regarding the right of succession to the throne.
At once Devavrata stood up and made a solemn pledge (drdavrata) that he would
remain a bachelor for life. The fisherman gave Satyavati to Devavrata to be
taken to the king. Devavrata took her to the palace and presented her to his
father. The king, when he came to know of the part played by his son in that
matter, rose from his bed and embraced Devavrata with tears of joy and
gratitude. the gods showered flowers on the scene. Because he had taken such a
solemn oath, it was decalred that henceforth he would be known by the name
BHISHMA. The loving father Shantanu also gave him a boon that Bhishma would die
only when he wished. (Mahabharata. Adi Parva, Chapter 100.)

Sunday, 14 February 2016

"....so long as we have got this material body we have to undergo these situations, if we increase our love for Krishna we shall be able to get out of this maya. People who therefore not exerting to improve Krishna Consciousness are simply wasting there valuable time and human life. Their human life is a chance to be out of the entanglements of material bodies. We get material bodies according to our activities, doggish men get the bodies of dogs in the next life, men in Krishna Consciousness get bodies like Krishna, so developed consciousness of human life is to concentrate of Krishna Consciousness so that we may be out of the clutches of material entanglement."

Tuesday, 9 February 2016

Nihsreyasa. Sreya. Sreya means ultimate good. There are two things: preya and sreya. Sreya means ultimate good. If you act in such a way that ultimately you actually become happy, that is called sreya. And if you want immediately some happiness -- never mind what it will be in future -- that is called preya. So less intelligent person or children, they want preya. They do not want sreya. A child is playing whole day. He likes it. That is preya. And if you want to send him to school to be educated, he doesn't like. That is sreya, ultimate good. So nobody is interested. Still, the sastra gives us instruction that "You try for this sreya. Don't be captivated by the preya." Preya and sreya. And this sreya, the supreme sreya, is bhakti-yoga. Therefore it is said that etavan eva loke 'smin pumsam nihsreyasa udayah. sreyasa and nihsreyasa. Nihsreyasa means ultimate. Nihsreyasa udayah. As soon as you take to Krsna consciousness, then your ultimate good or ultimate perfection begins immediately.

Friday, 5 February 2016

"In big scale you cannot make all of them brahmanas or sannyasis. No. That is not possible. This is small scale. What percentage of people of the world are we attracting? Very insignificant. But if you want to make the whole human society perfect, then this Krishna consciousness movement should be introduced according to Krishna’s instructions—if you want to do it in a large scale for the benefit of the whole human society. Now we are picking up some of them, the best. That is one thing. But Caitanya Mahaprabhu said para-upakara. Why only a certain section should be picked up? Let the whole mass of people get the benefit of it. But then it is required to be systematic. THEREFORE, WE HAVE TO INTRODUCE THIS VARNASHRAMA-DHARMA. It must be done perfectly. IT IS POSSIBLE, AND PEOPLE WILL BECOME HAPPY."

Monday, 1 February 2016

"If one serves faithfully, there is no
possibility of frustration because the Lord Himself takes charge of the
devotee's advancement. The Lord is seated in everyone's heart, and He knows the
devotee's motive and arranges everything achievable. In other words, the pseudo
devotee, who is anxious to achieve material gains, cannot attain the highest
perfectional stage because the Lord is in knowledge of his motive. One merely
has to become sincere in his purpose, and then the Lord is there to help in
every way."